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Journal articles on the topic 'Baha'i faith'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 May 2025

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1

Possamai, Adam, and Alphia Possamai-Inesedy. "The Baha'i faith and Caodaism." Journal of Sociology 43, no. 3 (2007): 301–17. http://dx.doi.org/10.1177/1440783307080108.

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In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a site of `cultural security' to them and simultaneously promote and diffuse their religion in Australia's public sphere. This article focuses on the Baha'i faith and Caodaism; two groups with an ever-increasing growth in the Western world, and an involvement at local, national and international levels. The research shows that these two groups have had different measures of success in Australia, highlighting the fact that the de-secularization process does not have the same intensity among these groups. This article aims at finding the reason behind this difference of intensity.

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2

Savi, Julio. "The Baha'i Faith and the Perennial Mystical Quest: A Western Perspective." Baha'i Studies Review 14, no. 1 (2007): 5–22. http://dx.doi.org/10.1386/bsr.14.5_1.

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The author analyses a definition of mysticism formulated by William Ralph Inge and western ideas on mystical experience. Then he proceeds to discuss mysticism as an intrinsic aspect of the Baha'i Faith and mystical experience as expounded in the Baha'i writings. The latter pay greater attention to the practical and logical aspects of mysticism than to the visionary and illogical ones. The author examines some of the reasons for Baha'i and non-Baha'i criticism of mysticism and suggests a Baha'i definition of mysticism. He then attempts to describe the Baha'i mystical path, as expounded by the Universal House of Justice.

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3

Milani, Kavian, and Leila Milani. "Proof Based on Establishment (Dalil-i-taqrir) and the Proof Based on Verses (Hujjiyyat-i-ayat)." Journal of Bahá’í Studies 7, no. 4 (1997): 17–42. http://dx.doi.org/10.31581/jbs-7.4.270(1997).

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Since the early days of the Baha'i Faith in Persia, the Baha'i-Muslim dialogue has generated tremendous interest on both sides. From the Baha'i camp, significant attempts have been made towards demonstrating the truth of the Baha'i Faith, based on Islamic texts and theology. Meanwhile, Baha'i apologists had to stay consistent within the Baha'i theological framework. To date, there has been no serious attempt to study the development of the Baha'i-Muslim debate. This study concerns itself with a narrow spectrum of this debate. It will focus on two of the most plausible and effective arguments developed by Baha'i scholars, namely, the proof based on establishment (dalil-i-taqrir) and the proof based on verses (hujjiyyat-i-ayat). The historical and theological aspects of these apologetic developments will be given special attention. The proof based on verses may be said to be an extension of the quranic challenge, upon which Baha'i scholars capitalized. The proof based on establishment was then a further apologetic development of the proof based on verses. These apologetic arguments were grounded in the writings of the central figures of the Baha'i Faith. Most of the material for this study comes from the works of Mirza Abu'l-Fadl, who has made the most sgnificant contrbution to this field. The Baha'i-Muslim dialogue has continued into our time, but under the towering shadow of Abu'l-Fadl. Islamic polemicists have also made serious attempts at countering these arguments, and some of their salient arguments will be critiqued in this article. From the setting of a Baha'i-Muslim dialogue, this study will endeavor to introduce the proof based on establishment (dalil-i-taqrir) into the Baha'i-Christian dialogue, from which it has been conspicuously absent in the West.

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4

K. Doost, Roger. "Religion, the Baha'i Faith, and Accounting." Journal of Bahá’í Studies 7, no. 3 (1997): 43–51. http://dx.doi.org/10.31581/jbs-7.3.444(1997).

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This essay reports on the results of discussions of spiritual principles in an accounting class. Accounting is a system that seeks to create balance, order, and justice in human business affairs. Its philosophy is in line with belief in an almighty Creator and can be derived from the Baha'i writings.

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5

Trick, Simon. "An insight into: the Baha'i faith." Practical Pre-School 2004, no. 43 (2004): 1–2. http://dx.doi.org/10.12968/prps.2004.1.43.40131.

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6

Martín, Sergio Carro. "An Introduction to the Baha'i Faith." British Journal of Middle Eastern Studies 39, no. 2 (2012): 303–5. http://dx.doi.org/10.1080/13530194.2012.709712.

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7

Fieldhouse, Paul. "Food and Health in the Baha'I Faith." Journal for the Study of Food and Society 6, no. 1 (2002): 82–87. http://dx.doi.org/10.2752/152897902786732671.

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8

HASSALL, GRAHAM. "The Baha'i Faith in Australia 1947-1963." Journal of Religious History 36, no. 4 (2012): 563–76. http://dx.doi.org/10.1111/j.1467-9809.2012.01231.x.

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9

Smith, Peter. "The Baha'i Faith: Distribution Statistics, 1925-1949." Journal of Religious History 39, no. 3 (2014): 352–69. http://dx.doi.org/10.1111/1467-9809.12207.

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10

MacEoin, Denis. "Making the invisible visible: introductory books on the Baha'i religion (the Baha'i Faith)." Religion 43, no. 2 (2013): 160–77. http://dx.doi.org/10.1080/0048721x.2012.705975.

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11

Bacquet, Karen. "When Principle and Authority Collide: Baha'i Responses to the Exclusion of Women from the Universal House of Justice." Nova Religio 9, no. 4 (2006): 34–52. http://dx.doi.org/10.1525/nr.2006.9.4.034.

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The Baha'i faith regards the equality of men and women as one of its fundamental tenets, yet excludes women from service on its international governing body, the Universal House of Justice, based on what are believed to be infallible interpretations of Baha'i scripture. This article outlines how the exclusion developed, and describes challenges from liberal Baha'i scholars, as well as the response to these challenges from the administration and rank and file adherents. It demonstrates that, when confronted with a contradiction between a basic principle upheld by religious teaching and loyalty to authority, the Baha'i administration and the majority of adherents have chosen the latter.

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12

Tompkins, Sarajane. "An Introduction to the Baha'i Faith: Peter Smith." Digest of Middle East Studies 18, no. 2 (2009): 97–98. http://dx.doi.org/10.1111/j.1949-3606.2009.tb01110.x.

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13

Cole, Juan R. I. "The Baha'i Faith in America as Panopticon, 1963-1997." Journal for the Scientific Study of Religion 37, no. 2 (1998): 234. http://dx.doi.org/10.2307/1387523.

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14

DIESSNER, RHETT. "Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections." Counseling and Values 39, no. 3 (1995): 169–76. http://dx.doi.org/10.1002/j.2161-007x.1995.tb00939.x.

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15

Prosterman, Annette. "Potential of the Baha'i Faith to Grow in Scope and Influence." Journal of Bahá’í Studies 4, no. 3 (1991): 17–33. http://dx.doi.org/10.31581/jbs-4.3.432(1991).

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This study focuses on the Baha'i Faith from a sociological perspective in an examination of several factors that would enable a religious movement to grow and develop to such an extent that it could become a significant influence on modern societies. The study concludes that this relatively new religious movement has necessary ideological and structural elements that foster its effective, continued growth, maintain its cohesion as a collective unit, and enable it to orient and mobilize its members toward bringing about social change. Having these necessary elements may not be sufficient to guarantee that the Baha'i Faith will become a major force for social change. However, this religion definitely has the potential to grow and develop to the point at which it could have a significant effect on future society and may do so if its believers follow the guidance provided in their scriptures.

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16

Smith, Peter, and Moojan Momen. "The Baha'i faith 1957–1988: A survey of contemporary developments." Religion 19, no. 1 (1989): 63–91. http://dx.doi.org/10.1016/0048-721x(89)90077-8.

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17

Semple, Ian. "An international auxiliary language." English Today 3, no. 1 (1987): 18–19. http://dx.doi.org/10.1017/s0266078400002625.

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In ET6, we reported that English may be superseding Latin as the language through which the Vatican talks to the world. To find out how it fares in one of the world's younger religions, English Today talks to IAN SEMPLE, at the World Centre of the Baha'i Faith in Haifa, Israel.

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18

Lambden, Stephen. "Word "Baha"." Journal of Bahá’í Studies 8, no. 2 (1998): 13–45. http://dx.doi.org/10.31581/jbs-8.2.274(1998).

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This article is a revised version of one previously published in the Baha'i Studies Review 3.1 (1993) This article is an attempt to explore some linguistic, historical, and theological aspects of the Arabic word baha, which is viewed by Baha'is as the quintessence of the greatest name of God, one form of which is the title Baha'u'llah. Considered alone, the word baha, is a verbal noun meaning, among other things, "beauty," "excellence," "goodliness," "divine majesty," radiant "glory," "splendor," "light," and "brilliancy." There exist a wide range of other nominal and verbal senses also. It was at the 1848 Babi conference of Badasht that Mirza Husayn-Ali Nuri (1817-1892), the Founder of the Baha'i Faith and a one-time leading Babi, bestowed a new name upon each of the 81 (=9x9) participants. He Himself, to quote The Dawn-Breakers (Tarikh-i-Zarandi), "was henceforth designated by the name of Baha" (293). Baha'u'llah thus, from very early on--while outwardly a leading Babi or Sufi dervish--sometimes used the word/title (Jinab-i) Baha as a personal designation or proper name. It shall be illustrated below that the word baha was a term of considerable importance in Islamic and Babi literatures. On occasion, it occurred in contexts that had, or came to be interpreted as having, prophetic and messianic import.

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19

Eschraghi, Armin, Daniel Grolin, Peter Smith, and Bruce Wannell. "Reviews." Baha'i Studies Review 14, no. 1 (2007): 137–53. http://dx.doi.org/10.1386/bsr.14.137_4.

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Hadrat-i Bb, Nusrat'u'llh Muhammad-Husain (1995) Dundas, Ont.: Institute for Baha'i Studies in Persian. 1038 pp. + English preface (1 p.); 108 illustrations. ISBN 1896193102.Ahd-i Al: Zindign-yi Hadrat-i Bb, Abu'l-Qsim Afnn (2000) Oxford: Oneworld. ISBN 1851682254. 16 + 654 pp. including index and 26 illustrations.Baha'i, Margit Warburg, [2003] Studies in Contemporary Religions, Salt Lake City: Signature Books. 91 pp. ISBN 1560851694 (pbk). Price: $12.95The Baha'i Faith in America, William Garlington (2005) Westport, CT: Praeger. Distributed by Kalimt Press as volume 21 in its Studies in the Babi and Baha'i Religions series. xxiii + 221 pp. including select bibliography and index. (hbk Praeger) 0-275-98413-3 $39.95; (pbk Kalimt) ISBN 0-275-98991-7 $29.95Rumi: Past and Present, East and West the Life, Teachings and poetry of Jalal al-Din Rumi. Franklin D. Lewis, 2000 Oxford: Oneworld Publications, xxvii + 686 pp. ISBN 1851682147. Price: (hbk) 26.99, US$35.95 (Winner in 2000 of the British-Kuwait Friendship Society Prize in Middle Eastern Studies administered by the British Society for Middle Eastern Studies)

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20

Manning Thomas, June. "Shoghi Effendi's Plans for Progress." Journal of Bahá’í Studies 7, no. 4 (1997): 69–86. http://dx.doi.org/10.31581/jbs-7.4.272(1997).

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THis article first briefly explains the nature of "planning" and the role plans play in the Baha'i concept of governance and human progress. The Baha'i Faith is perhaps the most "planning-oriented" of all the major religions. Historical reasons explain the Baha'i orienattion toward plans, and the article will suggest a few of these reasons as well as indicate several ways in which Shoghi Effendi could be called a "planner." The second major part of this article describes four broad categories of guidance that Shoghi Effendi used when overseeing three global plans and suggests ways that Shoghi Effendi's example offers practical lessons for others who must plan for their lives, their communities, or their organizations. The article draws these lessons from an examination of letters and cables that Shoghi Effendi wrote in relation to three global plans initiated in the last phase of his lfe and to compare these findings with more general knowledge about the planning process, as interpreted through the academic planning literature and the author's experience. This article will explain the overall categories or "functiona components" that can be used to categorize planning components of Shoghi Effendi's efforts during three global plans.

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21

Yuvsechko, Yaroslav Volodymyrovych. "Family Values in Doctrine and Practice of Synthetic Neo-Religions." Religious Freedom, no. 21 (December 21, 2018): 130–43. http://dx.doi.org/10.32420/rs.2018.21.1269.

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The article analyzes the beliefs and practical activities of synthetic neo-religions on issues of family, marriage, marital life, children’s education, attitude to parents, etc. In particular, the position of Baha'i Faith, Unification Church and Church of Scientology is considered. The peculiarity of this research is the complex analysis of the doctrine and practice of these neo-religious movements and finding of common aspects in their views on family values, both among themselves and with traditional religions. It emphasizes their syncretism and refute the available warning in society about the destructive influence of neo-religions’ beliefs on established family values. In the teaching of the Unification Church, the issue of the family, marital relations, holiness and purity of marital ties, the inadmissibility of premarital and extra-marital relations occupy one of the central places. In the doctrine of the Baha'i Faith, the vital importance is given to the institution of the family. It emphasizes the sanctity of marriage, the equality of men and women in their rights, privileges, upbringing and social status. The Baha'i recognize the principle of equal rights, opportunities and privileges for men and women, the requirement of monogamy and marital fidelity. In the teaching of the Church of Scientology, the family is regarded as an important bricks of society: the biological model of family relationships and the development of an organism is that ensures the continuation of human existence. Marriage is the basis of a family. The family is the closest union in a society, which provides itself for the continuation of own existence and own protection. The family is also necessary for the society by an economic point of view. According to Scientologists, the whole culture will perish if its foundation - the family - will cease to exist. Thus, in their opinion, there is no doubt that the one who destroys the marriage union also destroys civilization. It is emphasized that despite the claims of these religious organizations to the exclusivity and authority of their own religious sources, their positions on family values are quite similar to each other. Also they often overlap with the principles of Christianity and other world religions. The author draws attention to the lack of awareness of the general public with the basics of dogma of the Baha'i Faith, the Unification Church and the Church of Scientology. As a result, there is a fear in society about the spread of doctrines of synthetic neo-religions, despite the fact that their positions on family values do not contradict the generally accepted norms of social morality and mostly accord with them.

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22

Brookshaw, Dominic Parviz. "Explaining Jewish Conversions to the Baha'i Faith in Iran, circa 1870–1920." Iranian Studies 45, no. 6 (2012): 819–29. http://dx.doi.org/10.1080/00210862.2012.726876.

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23

Were, Graeme. "Fashioning Belief: The Case of the Baha'i Faith in Northern New Ireland." Anthropological Forum 17, no. 3 (2007): 239–53. http://dx.doi.org/10.1080/00664670701637701.

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24

van den Hoonaard, W. C. "The Baha'i Faith in America, Origins: 1892-1900, Vol. 1 by Robert H. Stockman. Wilmette, Ill.: Baha'i Publishing Trust, 1985. 277 pp. $19.95." Journal of Church and State 28, no. 3 (1986): 520–21. http://dx.doi.org/10.1093/jcs/28.3.520.

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25

de Vries, Jelle. "Jamal Effendi and Sayyid Mustafa Rumi in Celebes: The Context of Early Baha'i Missionary Activity in Indonesia." Baha'i Studies Review 14, no. 1 (2007): 23–37. http://dx.doi.org/10.1386/bsr.14.23_1.

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In the late 19th century Jamal Effendi and Sayyid Mustafa Rumi made a journey to the Dutch East Indies (now the Republic of Indonesia) to establish the Baha'i Faith there. This paper presents the results of an attempt to recover more details of that journey by using Dutch colonial sources. It focuses on Jamal and Rumi's sojourn on the island of Celebes (now Sulawesi) as it was there that they achieved what might be considered to be one of their main successes: the conversion of the king and queen of Bon.

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26

LEE, ANTHONY A. "Underground Movement in a Missionary Church: The Baha'i Faith in British Cameroons, 1952-19621." Journal of Religious History 36, no. 4 (2012): 577–92. http://dx.doi.org/10.1111/j.1467-9809.2012.01232.x.

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27

Yazdani, Mina. "Islam and the Baha'i Faith: A Comparative Study of Muhamamad ‘Abduh and ‘Abdul-Baha ‘Abbas." Iranian Studies 44, no. 2 (2011): 280–84. http://dx.doi.org/10.1080/00210862.2011.542041.

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28

MACEOIN, D. "Islam and the Baha'i Faith: A comparative study of Muhammad ‘Abduh and ‘Abdul-Baha ‘Abbas." Religion 40, no. 1 (2010): 72–73. http://dx.doi.org/10.1016/j.religion.2009.05.003.

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29

Swartz, Merlin, and Juan R. I. Cole. "Modernity and the Millennium: The Genesis of the Baha'i Faith in the Nineteenth-Century Middle East." American Historical Review 105, no. 3 (2000): 1049. http://dx.doi.org/10.2307/2652007.

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30

Apriliyadi, Illi. "Strategi Komunikasi Penganut Agama Baha’i dalam Membangun Citra Positif di Masyarakat." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (2020): 151–69. http://dx.doi.org/10.31538/almada.v3i2.719.

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Negative images are often experienced by co culture groups in the community, as experienced by Baha’i religious followers. Therefore they need a communication strategy in building a positive image in the community. This study aims to determine the communication strategies of Baha'i followers in the village of Cebolek Kidul, Margoyoso sub-district, Pati regency in building a positive image in the community. This study examines the components of communication strategies in terms of message planning, communication approaches, and media selection. This research uses the co-culture theory by Mark Orbe. The interpretative phenomenological analysis used in this study as analytical techniques of the data. The Result of this study show that Baha’i followers uses an Accommodation strategy to build a positive image in the community. This strategy ranges on the Non-Assertive Accommodation and the Assertive Accommodation. In the aspect of planning the message, the Baha'i Pati held a meeting with members of the local spiritual assembly before the message is delivered to the community. The communication approach is carried out by way of friendship with residents and local government officials, using verbal and non-verbal language by showing smiles and polite language. Finally in the aspect of media selection, Baha'is in the village of Cebolek use brochures and film screenings on Baha'is, this is done so that the public understands and knows about the teachings of the Baha’i faiths.

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31

Scharbrodt, Oliver. "Wendi Momen with Moojan Momen: Understanding the Baha'i Faith. (Understanding Faith.) ix, 164 pp. Edinburgh: Dunedin Academic Press, 2006. £13.50. ISBN 1 903765 50 1." Bulletin of the School of Oriental and African Studies 70, no. 3 (2007): 638–39. http://dx.doi.org/10.1017/s0041977x07001000.

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32

Warburg, Margit. "Modernity and the Millennium: The Genesis of the Baha'i Faith in the Nineteenth-Century Middle East. Juan R. I. Cole." History of Religions 39, no. 4 (2000): 393–96. http://dx.doi.org/10.1086/463609.

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33

Prat, Joan. "Fundadors religiosos: reflexions sobre un patró hagiogràfic i mític." Arxiu d'Etnografia de Catalunya, no. 9 (February 12, 2016): 66. http://dx.doi.org/10.17345/aec9.66-99.

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Aquest article proposa una reflexió general sobre les biografies, hagiogràfiques i mítiques, dels fundadors de moviments i institucions religioses divines. L'autor analitza el procés d’“invenció del líder”, que segueix una mena de principi tautològic segons el qual només poden ser líders religiosos aquells personatges la vida dels quals acompleix i s'emmotlla a un seguit de requisits, i, complementàriament, només aquells individus que acompleixen aquest requisits seran percebuts com a fundadors d'institucions o de sectes religioses. Els personatges analitzats són: sant Benet, fundador dels benedictins; Bernat de Claraval, reformador del Císter; Baha’u’lláh, fundador de la Fe Baha'i; Charles T. Russell, creador dels Testimonis de Jehovà; Brahma Baba; fundador de Brahma Kumaris; Prabhupada, organitzador de l'Associació Internacional per a la Consciència de Krisna (ISKCON); Josemaría Escrivá de Balaguer, fundador de l'Opus Dei, i Samael Aun Weor, líder espiritual de Gnosis.Este artículo propone una reflexión general sobre las biografías, hagiográficas y míticas, de los fundadores de movimientos e instituciones religiosas diversas. El autor analiza el proceso de “invención del líder” que sigue una especie de principio tautológico según el cual sólo pueden ser líderes religiosos aquellos personajes cuya vida cumple y se amolda a una serie de requisitos, y, complementariamente, sólo aquellos individuos que cumplen estos requisitos serán percibidos como fundadores de instituciones o de sectas religiosas. Los personajes analizados son: san Benito, fundador de los benedictinos; Bernardo de Claraval, reformador del Cister; Baha’u’lláh, fundador de la Fe Baha'i; Charles T. Russell, creador de los Testigos de Jehová; Brahma Baba, fundador de Brahma Kumaris; Prabhupada, organizador de la Asociación Internacional para la Consciencia de Krisna (ISKCON); Josemaría Escrivá de Balaguer, fundador del Opus Dei y Samael Aun Weor, líder espiritual de Gnosis.Cet article propose une réflexion générale sur les biographies, hagiographiques et mythiques, des fondateurs des mouvements et institutions religieuses diverses. L'auteur analyse te procès de «construction du leader» qui suit une sorte de principe tautologique selon lequel seuls peuvent être leaders religieux, les personnages dont la vie s'accomplit et s'adapte a une suite d'exigences, et, complémentairement, seuls les individus qui réunissent ces conditions, seront perçus comme les fondateurs d’institutions ou de sectes religieuses. Les personnages analysés sont Saint Benoit, fondateur des Bénédictins; Bernat de Clairvaux, réformateur du Cister; Baha’u’lláh, fondateur de la Foi Baha'i; Charles T. Russell, créateur des Témoins de Jehovà; Brahma Baba, fondateur de Brahma Kumaris; Prabhupada, organisateur de l'Association Internationale pour la Conscience de Krisna (ISKCON); Josemaría Escrivá de Balaguer, fondateur de l'Opus Dei et Samael Aun Weor, lider spirituel de Gnosis.This article proposes a general reflection upon the biographies, hagiographies and myths, of the founders of several religious movements and institutions. The author analyses the process of “leader invention” which follows a kind of tautological principle according to which only those people whose lives fulfil and are moulded by a series of requisites may be leaders and, complementarily, only those individuals who fulfil these requisites will be perceived as founders of institutions or religious sects. The individuals analyzed are: saint Benedict, founder of the Benedictines; Bernard of Clairvaux, reformer of the Cistercians; Baha’u’lláh, founder the Baha'i Faith; Charles T. Russell, creator of Jehovah's Witnesses; Brahma Baba, founder of Brahma Kumaris; Prabhupada, organisor of the lnternational Association for the Krishna Consciousness (lSKCON); Josemaría Escrivá de Balaguer, founder of Opus Dei and Samael Aun Weor, spiritual leader of Gnosis.

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34

Milani, Leila, and Kavian Milani. "Bahá’í Fundamentals for Bioethics." Journal of Bahá’í Studies 8, no. 2 (1998): 47–74. http://dx.doi.org/10.31581/jbs-8.2.275(1998).

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The recent unprecedented explosion of advances in the biological and medical sciences, especially in the arena of technology, has produces a plethora of new bioethical challenges with significant moral, economic, and public policy implications. Inherent in the Bahá’í Revelation is the claim that it contains a universal moral code. The rich field of Bahá’í bioethics has not been studied to date. This article attempts to establish a framework and to open a dialogue within which medical ethical dilemmas may be addressed and analyzed in light of the Bahá’í Faith. Bahá’í psychology (science of the soul) is examined, as it is a prelude to ethical questions. The authors suggest a possible Baha'i scriptural understanding of suffering, theodicy, and the purpose of creation. The definitions of life and death, as well as the purpose of human life, are also explored. Finally, a number of principles from the Bahá’í writings are examined for use in formulating a Bahá’í approach to bioethical dilemmas. It must be noted that this article does not represent the definitive Bahá’í stance on any of the issues discussed; rather, these preliminary observations are only intended to serve as a prelude to a Bahá’í bioethical dialogue.

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35

Gonzales, Steven. "Conflict Resolution Movement." Journal of Bahá’í Studies 9, no. 2 (1999): 1–46. http://dx.doi.org/10.31581/jbs-9.2.278(1999).

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The study and practice of conflict resolution has become a remarkable worldwide social movement in recent years. Legislation creating conflict resolution programs--writing into law new forms of resolving conflict fundamentally different from existing models century old--has been enacted in virtually every nation in the workd in the decade since the late 1980s. What is the reason for conflict resolution's unparalleled proliferation in the comparatively slow-moving field of law, cutting across so many national, cultural, racial, ethnic, and political lines? What exactly is conflict resolution? Why do so many different disciplines lay claim to it? Where did it originate? Whar are its implications for the future of handling social conflict? The author addresses these questions in the course of providing an introduction to the field, a review of conflict resolution in history, and a survey of contemporary legislation worldwide in an appendix to the article. Analysis of the conflict resolution movement reveals that its strength results from a steady dissemination of spiritual principles designed for the forging of world unity by Baha'u'llah, the prophet-founder of the Baha'i Faith, more than a century ago.

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Zhang, Yifan. "The Evolution of Spirituality and the Community Management in Thailand: A Case Study on the Baha'i Faith in Omkoi and Yasothon, Thailand." PSAKU International Journal of Interdisciplinary Research 5, no. 1 (2016): 36–42. http://dx.doi.org/10.12778/235108618x15452373185642.

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MACEOIN, DENIS. "NADER SAIEDI, Logos and Civilization: Spirit, History, and Order in the Writings of Bahaءuעllah (Bethesda: University Press of Maryland/CDL Press, 2000). Pp. 404. $45.50 cloth." International Journal of Middle East Studies 34, № 2 (2002): 387–89. http://dx.doi.org/10.1017/s0020743802282124.

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This volume, which succeeds in being both brilliant and riddled with weaknesses, appears at a time when the lines between proper academic study of the Bahai movement on the one hand and faith-based scholarship on the other are being blurred and even derided. To make my own position clear, I am deeply committed to a strictly academic approach to the study of religion and thus find myself alienated by apologetics dressed up as academic studies. I am in particular profoundly worried by increasing attempts by orthodox Bahais to seize the academic high ground through organizations such as the Association of Bahai Studies, the Bahai Chair at the University of Maryland, Landegg International University, and, most recently, the Bahai-funded Chair at the Hebrew University in Jerusalem, while resorting to the use of excommunication against Bahai scholars who take unorthodox positions. The Bahais, like the Unification Church in the 1980s, are using their financial muscle to set the academic agenda relating to their faith.

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Pink, Johanna. "The Concept of Freedom of Belief and Its Boundaries in Egypt: The Jehovah's Witnesses and the Baha'i Faith Between Established Religions and An Authoritarian State." Culture and Religion 6, no. 1 (2005): 135–60. http://dx.doi.org/10.1080/01438300500071422.

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Eschraghi, Armin. "Das „Feindbild Bahai“ im Wandel der politischen Verhältnisse im Iran." Zeitschrift für Religions- und Geistesgeschichte 72, no. 3 (2020): 311–44. http://dx.doi.org/10.1163/15700739-07203006.

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The Bahai Faith originated in 19th century Iran. Since the early days of its inception and up until today, in Iran the followers of the faith have been subject to persecution, carried out under different pretexts. A study of polemical anti-Bahai writings demonstrates that the accusations against Bahais evolved and in fact changed over time. The portrayal of the Bahais as “enemies” was reshaped and adapted time and again to current needs and ideological agendas. Anti-Bahaism, it is argued in this paper, is part of the contemporary political discourse and mirrors the different stages of political developments in Iran over the past one and a half centuries. Anti-Bahai polemics, while in general wholly unreliable as a source for Bahai doctrine and history, serve as a vivid example for mechanisms employed in the “othering” of minority groups and the preparation for their physical persecution.

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Posadskov, A. L. "Heresy in the Siberian way: publishing activities of non-traditional religions, sects, dogma in Siberia and the Far East (90s of the XX - 10s of the XXI centuries)." Bibliosphere, no. 4 (December 30, 2017): 14–20. http://dx.doi.org/10.20913/1815-3186-2017-4-14-20.

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Since the early 1990s non-traditional religions were widespread in Siberia and the Far East, and across Russia, among which there was a large number of totalitarian sects and destructive cults. The reason for the phenomenal success of previously unknown religious and occult teachings has been the spiritual vacuum that occurred in the country after the Communist ideology fall. Most of the new denominations launched in Russia publishing, which by the second decade of the XXI century was carried on by several dozen communal or sectarian publishers. In Siberia and the Far East the most active sects in publishing were the following: Protestant Church of Christ, Baha'i Faith followers, Krishna consciousness regional societies (in particular, the residents of Vladivostok), «Pleiadinas» sects («Ascended Masters» teachings). These sectarian creeds nave been brought into the country, however, and nowadays pseudo-religious cults are created in Russia, which carry a large destructive potential for the Russian society and its cultural traditions. They are Neo-pagans, the Marian center and a number of sects, whose activities began in Siberia: All-Russian movement «To God’s Rule!», The Church of the Last Testament of Vissarion Christ, etc. These cults had in Siberia and the Far East extensive publishing practices editing books, brochures, magazines, newspapers. «Pleiadinas» sect organized in Siberia edition of the monthly magazine «World Channeling» (Novokuznetsk), created two publishing houses: «Star of Freedom» (Novosibirsk) and «SiriuS» (Omsk). The Marian center used printing district offices of Kemerovo region for its production activity. Neo-pagans had publishing houses «Asgard’», «Arcor» and «Russian Truth» in Omsk. The article analyzes all these publishing organizations’ products. The ruinous effects of sectarian publishing activities distribution in the Russian regions is obvious. Its effect reduction will depend on the speed of eliminating the crisis in the spiritual sphere of our society.

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Lambden, Stephen N. "The Baha'i Faith and the World's Religions, papers presented at the Irfan Colloquia, ed. Moojan Momen, Oxford: George Ronald, 2003, ISBN 0-85398-465-4, 247 pp." Iranian Studies 40, no. 4 (2007): 550–52. http://dx.doi.org/10.1017/s0021086200017138.

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Metcalf, Barbara D. ":Modernity and Millennium: The Genesis of the Baha'i Faith in the Nine-teenth-Century Middle East . By Juan R. I. Cole ( New York , Columbia University Press , 1997 ) 264 pp. $47.50 cloth $19.50 paper." Journal of Interdisciplinary History 30, no. 3 (1999): 566–68. http://dx.doi.org/10.1162/jinh.1999.30.3.566.

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Metcalf, Barbara D. "Modernity and Millennium: The Genesis of the Baha'i Faith in the Nine-teenth-Century Middle East. By Juan R. I. Cole (New York, Columbia University Press, 1997) 264 pp. $47.50 cloth $19.50 paper." Journal of Interdisciplinary History 30, no. 3 (2000): 566–68. http://dx.doi.org/10.1162/jinh.2000.30.3.566.

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Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (2020): 2. http://dx.doi.org/10.3390/h10010002.

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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates how these led Bahais “themselves [to]… adopt [..] an essentially Orientalist vision of their own community and of Iranian society”. Edward Said’s Orientalism throws light on an enduring situation in which mutual othering has crossed from culture and religion into politics, however since the late 1990s critics have demonstrated that Orientalism can function in more varied ways than Said allowed. Finally, the possibility is discussed as to whether there can be such a thing as a postcolonial Bahai scholar.

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Sárközy, Miklós. "Arminius Vámbéry and the Baha’i Faith." Baha'i Studies Review 18, no. 1 (2012): 55–81. http://dx.doi.org/10.1386/bsr.18.1.55_1.

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Goldin, Farideh. "Jewish Identities in Iran." American Journal of Islam and Society 29, no. 4 (2012): 90–92. http://dx.doi.org/10.35632/ajis.v29i4.1179.

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In Jewish Identities in Iran, Mehrdad Amanat tries to unearth the roots of IranianJews converting to both Islam and the Baha’i faith starting with the Safavidperiod in the sixteenth century. Admitting a personal interest in the project(his family converted from Judaism to the Baha’i faith), Amanat searches foranswers in, among many other resources, autobiographies written by membersof all faiths. Included are the memoirs of Mash’allah Farivar, son of the chiefrabbi and dayan (judge) of the Jewish community of Shiraz, and Fazel Mazandarani’smulti-volume history of the Babi–Baha’is. Missing from the extensivefourteen-page bibliography, however, is the field research conducted by LaurenceLoeb in Shiraz, Outcast: Jewish Life in Southern Iran, and multiple volumesof The History of Contemporary Iranian Jews, edited by Homa andHuman Sarshar.Relatively short for a research of this magnitude (210 pages), the readermight feel rushed through the historical events. The first chapter, “The JewishPresence in Pre-Islamic and Medieval Iran,” covers centuries of Iranian Jewishlife in just twenty pages. Under such headings as “Jews in the pre-Islamic Period,”“Economic and Cultural Spheres,” “Encounters with Other Religions,”“The Early Islamic Period,” “The Militant Jews of Isfahan,” “Early Conversionsto Islam,” “Religious Diversity under Mongol Rule,” and “The Emergenceof Jewish Notables,” the author barely touches the surface of each issue.Amanat’s research is nevertheless meticulous and often cites multiple examplesto reveal a cause for conversion in the later chapters ...

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Momen, Moojan. "The Messiah of Shiraz." American Journal of Islam and Society 26, no. 4 (2009): 123–26. http://dx.doi.org/10.35632/ajis.v26i4.1372.

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The book under consideration deals with Babism and Shaykhism, two religiousmovementsof nineteenth-century Iran.According toMacEoin, they areprincipally of note in that they were the precursors of the Baha’i faith. Thebook consists of the author’s Ph.D. thesis on the emergence of Babism from Shaykhism (completed in 1979, 250 pages); nine articles subsequently publishedin various journals and books, mainly on different aspects of Babism;seven articles written for the Encyclopedia Iranica; a conference paper; andthe author’s translation of the first one-and-a-half chapters of the Bab’sPersian-language Bayan. Almost all of this material is available on-line (forthe Ph.D. thesis, see www.h-net.org/~bahai/diglib/books/K-O/M/maceoin/FROMSHAYKHISMTOBABISM.pdf). As such, this book does not constitutenew research and must be regarded more as a retrospective on one scholar’swork. This leads to two questions: For whom is this work intended andhow should one review such a book – should one evaluate it on the basis ofthese works’ value at the time they were published or now? ...

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Hopkins, Philip. "Yeksad-o-šast sāl mobāreze bā dyānat-e bahā'ī: Gūše-yī az tārīx-e ejtema'ī-dīnī-ye Irān dar dourān-e mo'āser [160 Years of Fight with the Baha'i Faith: A Look on the Social-Religious History of Iran in Modern Times]." Iran and the Caucasus 14, no. 1 (2010): 192–94. http://dx.doi.org/10.1163/157338410x12743419189900.

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Hidayat, Samsul. "Indonesian Baha’i Community’s Perspective on Gender Equality." Al-Albab 12, no. 1 (2023): 79–94. http://dx.doi.org/10.24260/alalbab.v12i1.2646.

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The conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women.

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Diessner, Rhett. "Cognitive-Developmental Psychology and the Baha’i Faith: Meaningful Connections." Counseling and Values 39, no. 3 (1995): 169–76. https://doi.org/10.1163/2161007x-03903002.

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